Great Construction

Religion and Medical Science

     The national radio network held street interviews for its countrywide program this past March first in the city of Takayama in Gifu Prefecture on the theme of “Superstition and Religion.” These interviews were then broadcast nationwide from the network’s Nagoya station on the third and then again on the fifth. There can be no doubt that the intended target of these broadcasts was our church. There have also been articles that make an issue of our church frequently appearing in newspapers published in Gifu, Aichi, and Shizuoka. The main theme of all these broadcasts and articles is criticism of our church and its position on disease, so among those articles there are also pieces that contrast the position of the church with that of the medical associations. We do not make a habit of criticizing medical treatment, but some of these articles contain censure of us by medical associations. In the national radio program, two persons declared themselves to be medical doctors and made open attacks on the church. From an observation of all these incidents, the fact that doctors and medical associations are at the center of the movement to feverishly attack the church can be perceived. The situation is such that in the broadcast, one medical doctor actually demanded that the government authorities suppress the church.
     The activities described above that incur agitation about the church are truly incomprehensible. If any of the church’s practices has broken actual laws or ordinances or in some way harmed society, then, medical associations and affiliated people aside, it would be the duty of the authorities to deal strictly with the problem. But when the reasons why the church is borne such enmity are given careful consideration, I imagine the cause must be nothing other than the fact that doctors and medical personnel are probably terrified and provoked when they hear the astonishing accounts of sufferers with severe and serious conditions that are healed. Their reaction is certainly peculiar. The true aim of a doctor should only be to heal disease and restore an individual to health, so doctors should rejoice when a person completely regains health, even though it may not be through their own methods. I believe it would fulfill the duties of their profession if doctors made an effort to contact the church and seriously investigate its ability to heal.
     When a method where diseases and conditions that cannot be cured by advanced medical techniques can be healed in a short time is shown to exist, it is unprecedented, and should be the cause for a great sensation that cannot be ignored. It should not be the time to idly sit by and sing your own praises. Doctors and members of the medical profession should already be investigating this revolutionary treatment method, but they have merely watched and done nothing. Moreover, these people have studiously ignored us, and it strains comprehension that some even fear to have contact with us. We are forced to say, without reserve, that since we can completely heal most cases of sickness and disease without medicines or instruments, we believe that the efforts going on throughout the world with researchers holed up in their laboratories experimenting on animals, using radiation machines, seeking to discover new medicines, and so forth, are all wasted. An ideal explanation of the pathology of disease and a treatment for it have already come into being and has been amply demonstrated and proved. Astonishing results continue to be obtained. When our faith healing has come to be accepted by the general public after a certain period, it will be the center of a great revolution in the medical professions throughout the world.
     Members of the general public often say that faith healing cures because some form of emotional or mental activity is involved, but the psychological aspect does not work that way at all. Let me explain. When people come down with a condition, the usual thing they do is to first seek the diagnosis of a doctor. In this age of almighty science when the general public looks upon us as superstitious and evil, no one probably would come to us for help in the beginning stages of their condition. That disease is healed by doctors and cured by medicines has taken deep root in the mind of the population since antiquity, so any favorable psychological influence on healing should come from medical science. In spite of the fact that medical science should be able to heal sickness and disease quickly, it often does not, and patients seesaw back and forth between different doctors and hospitals, seeking to become better, and whether hospitalized or under the doctor’s care at home, their condition gradually worsens, their situation becomes hopeless, and in desperation they seek out alternative treatments or some form of faith healing. Even so, they may not improve very much, rather their condition may worsen, even to the point where they consider committing suicide. As part of the reminiscences of those who have recovered completely from such conditions, I often hear that when they were at their lowest point, they actually considered committing suicide, the only question being when to actually do the final deed. And, of course, even while at this low point, there is also the matter of the expenses for treatment and other related matters that can amount to a great deal. Even at death’s doorstep, the great financial burden is a tragic fate.
     Who should bear responsibility for forcing people to the verge of death? When this situation is given consideration, it is medical personnel most of all who worsen the sufferer’s condition, but if doctors were to take responsibility for all the mistakes they make, they would all have no choice but to quit their profession. Digging deeper into this matter, though, we find that in practical terms, doctors are not responsible for this problem. Who should bear responsibility then? The answer is in an unexpected direction. That unexpected direction is the field of medical science itself. The science of medicine is responsible for the tragedy of disease. Unknown and unrecognized even now is the fact that there lies concealed within medical science a great defect. No matter how much we think medicine may have advanced, eliminating disease from humanity is completely impossible. Simply stated, for all the efficacy in medical treatment there is also harm. Specialists and the general public look only at the efficacious side and do not perceive the harmful aspects, but as with a set of scales, if one side goes up, the other must go down. The best demonstration of this can be observed in the frequent appearance of announcements for new medicines, treatments, and techniques. These continue to appear because no truly decisive healing measure has been introduced. The so-called miracle drugs for tuberculosis are a good example.
     Another point should be made about the psychological aspects of healing. That is, when sufferers cannot recover from their condition under the treatment of medical science, in which people place religious faith, why is it that when as if clutching at straws in their last hope sufferers just happen to turn to our church for help, medical professionals warn that nothing will heal but contemporary medicine. They warn that if one is healed, it is only because of superstition. The public is cautioned in magazines, newspapers, radio broadcasts and through official channels to seek medical treatment as soon as possible when disease strikes. Going to medical professionals is said to be the correct form of action to take and people are warned not to be tricked by superstitious religions. Relatives, acquaintances, and family members say things like “Only doctors can cure illnesses” and “If Dr. So-and-so cannot cure you, it means your time has come.”  All beings, though, cling to life. In times of such desperation, people come into contact with faith healing through the recommendation of an acquaintance, but even then there may be those around the sufferer who oppose faith healing and employ all sorts of measures to keep the afflicted from seeking this course of action. But even so, the sufferer may not give up and continue to seek help through faith. Thus, most approach the church in secret, full of doubts and fears. In terms of psychology, these are probably the worst conditions for expecting a positive psychological effect, but in spite of the obstacles, sufferers who come to us astonishingly experience miracles, and even from serious conditions, they turn a corner, their suffering decreases, and they start on the road to recovery. At last they are completely healed. When the actual efficacy of our faith healing is observed, there is not much need to talk about the superiority of our method over scientific treatments. How many people have been saved through our church can clearly be seen by looking at the great amount of reports and letters of thanks that arrive and form a huge mountain on my desk. All these accounts are so full of emotion and gratitude that they cannot be read without tears flowing. There is room to carry only one part of these reports in the testimonial section of this newspaper.
     Critics will also try to point out that healing sickness through miracles is mistaken because it is not logical, but they hold this position because their logic is mistaken. The logic of a method that actually heals is the true logic.
     I have discussed this issue at length but I want to conclude by saying that to heal sickness is sufficient. If healing is accomplished, that is a true healing method. There should be nothing further to ask for when sickness is healed, health is regained, and the sufferer is satisfied. These are the words I have for any unpleasant accusations of being superstitious or evil.

 Hikari, Issue 6, April 25, 1949
translated by cynndd

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